1. Human nature in its manifestations After discussing the current position of man in a technological society, our next step is to consider the problem of what can be done to humanize a technological society. But before you do this

3. Manifestations of nudity One or another degree of nudity is characteristic of representatives of all real-life closed societies: primitive primitive collectivism, ancient collectivism, medieval moderate collectivism and collectivism

WHAT IS HAPPENED BY HUMAN INHERITANCE FROM PARENTS

1. Ability to perceive the surrounding world, speak, think.

2. External (anthropomorphic) signs: growth, body structure, hair color, eyes.

3. Predisposition to disease.

4. Temperament.

5. Abilities.

The biological nature of man is the basis on which the formation of human qualities proper takes place.

1. A straight gait as an anatomical feature that allows a person to take a wider view of the environment, freeing the forelimbs even during movement and allowing them to use them for work better than tetrapods can.

2. Grippy hands with movable fingers and an opposed thumb, allowing complex and delicate functions.

3. Look forward, not to the sides, allowing you to see in three dimensions and better navigate in space.

4. A large brain and a complex nervous system, which makes it possible for a high development of mental life and intelligence.

6. Long-term dependence of children on their parents, and, consequently, a long period of guardianship by adults, a slow growth rate and biological maturation, and therefore a long period of learning and socialization.

7. Plasticity of congenital impulses and needs, the absence of rigid mechanisms of instincts, such as are found in other species, the ability to adapt needs to the means of their satisfaction - all this contributes to the development of complex patterns of behavior and adaptation to various environmental conditions.

8. The stability of sexual attraction, influencing the forms of the family and a number of other social phenomena.

HUMAN NATURE is

a set of permanent features of a person, general inclinations and properties that express his characteristics as a living being, i.e. distinguishing it in the world of other living beings.

They are inherent in humans at all times, regardless of biological evolution and historical process.

for instance, a person has a special physicality, is highly organized as a biological individual, has a mind, the gift of communication, etc.

2. Let's compare a wild cat and a domestic cat. There are differences between them, but they are not of a fundamental nature. After all, the biological organization, habits, species characteristics will be the same.

1) The existence of animals is directed by instincts - hereditary complexes (EGC).

2) The animal cannot go beyond the instincts prescribed by the behavioral models.

3) The existence of an animal is characterized by harmony between it and nature.

4) This naturally does not exclude the possibility that natural conditions may threaten the animal and induce it to fiercely fight for its survival.

5) But the animal by nature itself is endowed with the ability to survive in the conditions to which it is opposed.

6) An animal can be said to be came together finally.

7) The animal acts as it is written in the instinctual program (a single genetic code - EGK).

For example: a spider unmistakably makes a fishing gear - a cobweb; birds fly south without navigational instruments; a bee creates a honeycomb without a thoughtful architectural design.

1. Man, first of all, is a living natural being. It has plasticity (easily amenable to influence), bears traces of natural and cultural evolution.

2. And if you compare the savage anthropoid and modern man, you will find a lot of differences.

a. Culture leaves a deep imprint not only on human behavior, but also on his uniqueness.

b. Biological evolution is carried out at the expense of fixtures living organism to environmental conditions.

c. But the laws of culture fundamentally different from the laws of biological evolution.

d. In a broad sense culture can be considered as one of the forms of life, since the carriers of culture are living beings - people acting in a specific natural environment with which they are closely connected.

Human nature is deeply contradictory; therefore, a person always becomes a mystery to himself. On the one hand, man is a physical, bodily being, subject to all the laws of biology and physiology. He is overwhelmed by drives, unconscious impulses are strong in him, instincts and passions possess him, he easily falls into fear and anger. On the other hand, human nature shows us consciousness, rationality, the ability to clearly understand and comprehend circumstances. A person demonstrates the ability to be moral, rise above his natural inclinations and make free choices. Consciousness, reason and freedom are inherent in human nature.

It is this duality that has always forced philosophers to look for the essence of man, which distinguishes him as a special being from the biophysical manifestations of his nature. In the philosophy of anthropology, three main versions of the answer to this question have been formed. one.

The essence of man is spiritual. This version is typical for all religious and esoteric teachings. According to it, the true self of man has no relation to the empirical world. So, in accordance with Christianity, God endows a person with the unity of spirit and soul, capable of rising above instincts and bodily requirements, as well as above any temptations of material life. Man is spiritual and therefore capable of dominating the flesh. In accordance with esoteric teachings, the true "I" of a person - the spiritual monad - simply replaces different bodies from life to life, which serve only as a means for self-improvement. 2.

The essence of man is reason. This version was formed in modern times. It assumes that reason is a special independent instance and that a person differs from animals precisely in reason - the ability to think logically, to know himself and the world. Reason allowed man to stand out from the animal kingdom, using the forces of nature itself, and he is also a guarantee of future happiness and progress in society. 3.

The essence of a person is objectively active, sociocultural. The decisive role in the approval of this version was played by the works of K. Marx. Man acts here as a being who does not passively adapt to nature, but actively adapts nature to his own needs. He remakes it in the labor process, sets more and more new goals, creates a "second, humanized nature" - the world of culture. In work, transforming the surrounding reality, a person manifests himself as reasonable and free, for he creates "according to the standards of any kind, including the laws of beauty."

Being a labor being, a person also acts as a social being. He cannot work outside of fellowship. The conquest of nature and its transformation into culture is associated with the constant interaction of people, with the formation of social groups. Therefore, the essence of man is "the totality of all social relations." It is not the biological traits of a person that determine the most essential in him, but his social and group affiliation.

The problem of the essence of man is organically linked with the solution of the question of his origin, the problem of anthropogenesis.

The emergence of man is a mystery that today has no answer.

Today, Darwin's evolutionary theory, according to which man is the direct descendant of one of the branches of the great apes, has been severely criticized. A lot of questions also arise during the logical consideration of the version about the labor origin of a person. Why only one branch of primates underwent such a powerful transformation, stopped biologically adapting to nature and began to adapt it to itself? Was there some kind of biological impetus that led to a qualitative change in the brain? At one time, the idea was put forward that humanity arose in Africa, and the impetus for its birth was an increased level of radiation in one of the regions, where the "transformation of a monkey into a man" began. But even if the mutant monkeys began to gradually perform labor-like operations, how could they make the work systematic, without having a developed consciousness capable of setting goals and keeping attention on them? It is generally believed that labor, consciousness and language arise almost simultaneously. However, it is not at all clear which of the listed moments played the leading role. These difficulties lead to the fact that modern thought is beginning to increasingly turn to versions that for a long time were considered completely unscientific and therefore were not taken seriously. One of these versions is the introduction of reason on our planet by space aliens. Another version of the origin of man is based on ancient esoteric ideas, according to which the Cosmos lives according to a cyclical law.

As I have already mentioned several times, I sat down to bring a significant amount of our materials into a printed structured form. Earlier, my comrades and I have already published the brochure "Capitalism for Dummies", it is not yet clear what it will be now, a brochure, a book or something else. But the process is underway, and this publication is already beginning to acquire an internal structure. Until now, I have not published any of these developments, since they would simply be publications on various topics that are not related to each other. Now, with the acquisition of the structure, I will lay out the materials on your court sequentially, by chapters.

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A concept that expresses the natural origin of man, his kinship, closeness with everything that exists, and above all, with "life in general", as well as all the variety of human manifestations that distinguish a person from all other forms of being and living. P. ch. Were often identified with the human essence, which was reduced to rationality, consciousness, morality, language, symbolism, objective activity, the will to power, unconsciously libidinal grounds, to play, creativity, freedom, attitude to death, religiosity ... The mutual exclusivity of these features does not allow finding an unambiguous "essence" of a person without losing living diversity, establishing integrity, unity, without turning a person into an object external to himself, into a kind of prepared exhibit, a one-dimensional being. The "essence" of a person cannot be wrested from his "existence." Existence, one's own life, vital activity, living-experience are the substance of man, his natural basis. Vital activity goes into "life in general", into vital, bodily "zoo" -structures, that is, it turns out to be a product and continuation of the universe, nature; but it also encompasses all the diversity of human manifestations, accomplishments, incarnations, the entire sphere where a person “simply lives”, where he “leads his life” (H. Plesner); and, finally, it goes back into "being-in general", highlighting it, rushes to the universe. Vital activity, existence, existence (and at the same time "existence", that is, a gap, a breakthrough into being, revelation) is precisely what is called P. ch. P. ch. Includes the following aspects: the origin of man; a person's place in the line of life; proper human being. The origin of man is explained either in a religious way (man was created by God on a special day from the dust of the earth in his own image and likeness), or scientific evolutionist (man naturally arises in the process of evolution of living organisms, in particular - anthropoids, simplified: "man descended from a monkey" ). In order to understand the legitimacy of natural anthropogenesis, it is necessary to compare humans and animals, understanding the place of man in the series of life. Man has something in common with both plants and animals. In morphological terms alone, there are 1560 signs by which people can be compared with higher anthropoids. At the same time, it is revealed, as A. Server Espinoza notes, that we have 396 features in common with chimpanzees, 305 with a gorilla, and 272 with an orangutan. At the same time, at least 312 properties characterize exclusively a person. The famous hominid triad - "upright walking - hand - brain" distinguishes a person among the highest anthropomorphs. It was this triad that was the key to reconstructing the origin of man from the animal world. The commonality of physiological manifestations (food, blood types, life expectancy, embryonic period ...), as well as the similarity of mental organization (sensory-emotional sphere, memory, imitation, curiosity ...) do not make us the same with animals. "Man is always something more or something less than an animal, but never an animal" (Server Espinoza A. Who is man? Philosophical anthropology // This is a man. Anthology. M .: Higher school, 1995, p. 82) ... Indeed, biologically, humans are "less than an animal." Man is a being "insufficient", "biologically un-equipped", characterized by "non-specialized organs", the absence of "instinctive filters" that protect against dangers, from the pressure of the external environment. An animal always lives in this or that environment - "cut from nature" - as at home, equipped with the original "knowledge-instinct": this is the enemy, this is food, this is danger, it does not matter for your life, and acts accordingly. A person does not have an initial specific “measure of behavior”, he does not have his own environment, he is homeless everywhere. A. Portham called man "a normalized abortion of a monkey." It is biological lack of equipment that "pushes" a person out of the sphere of life, into the World. Man is the "illness of life" (F. Nietzsche), the "deserter of life", its "ascetic", the only creature capable of saying "no" to life (M. Scheler). Comparison with animals shows that “on the zoological scale, a person stands next to animals, more precisely - to higher primates, but this“ side by side ”does not mean homogeneity or similarity, but rather a close connection between unities that are essentially different. next, but a special place "(Server Espinoza A. This is a man, pp. 86 - 87). Man is "more than an animal", for he is determined by the "principle of spirit", which is opposite to life, spirit and life have crossed each other in man. The spirit "ideates life", and life "gives life to the spirit" (M. Scheler). As a result, a special place appears - the world of culture - a value, object-symbolic reality, which is created by man and, in turn, creates it itself. Culture becomes the measure of what is human in a person. Culture, on the one hand, limits a person, locks him into himself, makes him a "symbolic being" (E Cassirer). A person can no longer relate directly to the world, he is mediated by culture (first of all, by language, schemes of thinking and action, a system of norms and values). Man objectifies the world, comprehends everything, defines and creates in accordance with himself, his needs. A person turns into a subject - a bearer of activity, "bends the world to fit himself" (O. M. Freidenberg). Nature, the world turn into an object that exists independently of man, but becomes a means of satisfying his needs. "Peace" turns out to be proportionate to man. As a cultural-historical, ethnic, socially defined place, it sets limits for a person, makes it difficult to enter a different cultural environment, into nature, into "being-in general." On the other hand, thanks to the "cultural factor" in a person (A. Gehlen), an individual is able to rise to the level of achievements of the human race, to appropriate his own generic essence (Hegel, Feuerbach, Marx, etc.). Moreover, a person is a fundamentally open world being. He takes an "eccentric position" (H. Plesner), that is, he transfers his center outside himself and thereby constantly pushes his limits, expands his World to the Universe, the Absolute, through his individual identity "highlights" "being-in general" ( M. Heidegger), goes into the incomprehensible (S. L. Frank), into the realm of the transcendent. It turns out that man is the only being capable of standing “above himself” and “above the world” (M. Scheler), that is, taking the position of God, becoming “the key to the universe” (P. Teilhard de Chardin). P. h. As a proper human being is revealed from human existence, from life. An elementary phenomenon of a person's life is a prelogical (or metalalogical), pre-theoretical premonition of life, a manifestation of one's existence, which is difficult to express in a verbal way, but conditionally can be fixed by the formula "I exist" ("I am", "I live", "I am alive") ... The phenomenon "I exist" is an "irreflexive reference point" of a person's life, in which "I" and "existence" are not yet dismembered, everything is pulled together into a unity of self-being, into the curtailed potentiality of possible unfolding of an individual's life. Traditionally, in this natural basis, three elements of human identity are distinguished: corporeality, soulfulness, spirituality. The body - first of all "flesh" - is the dense, obvious basis of our existence. As "flesh", "materiality", people are one with the world, with its flesh and substance. The human body is a distinguished, shaped flesh, not only emerging into the outer world, but also being the bearer of its own inner world and self. "-" whole ", i.e. e. the rootedness of human integrity, self-identity. The human body is not anonymous, but "one's own body", singled out among "other bodies". The body turns out to be not just a vital, but a vital-semantic basis of self-existence and comprehension of the world - "an understanding body". The body is not only an external expression of a person's identity, but also an "inner landscape" in which "I exist". In this case, self-being comes to the fore in the form of "mental life", "inner psychic world" or "soul" of a person. This is a special inner reality, inaccessible to external observation, a hidden inner world, fundamentally not expressible to the end in an external way. Although it is here that the goals, motives, plans, projects, aspirations are rooted, without which there are no actions, behavior, deeds. The spiritual world is fundamentally unique, unrepeatable and non-transferable, and therefore "lonely", non-public. This world does not seem to exist, it does not have any special place in the body, it is a "non-existent country." It can be a land of imagination, dreams, fantasies, illusions. But this reality “does not exist” for others, but for the individual it is the true focus of being, the true “being-in-itself”. The mental world is not fenced off from the outside world. B-seals, re-living, perceptions indicate a connection with the external world, that the soul listens to the external world; consciousness is essentially intentional, that is, it is directed towards something else; it is always "consciousness about" something else. The soul is multifaceted. The psychic sphere includes the unconscious, the consciousness, the sensory-emotional, and the rational; and images and will, reflexive and reflection, consciousness of the other and self-consciousness. Various manifestations of the spiritual world can come into conflict, confront, giving rise to mental illness, anxiety, but also forcing a person to change, look for himself and do himself. The soul is relatively autonomous, but not separate from the body. If the body is a "shell" of the soul, then it also turns out to be its "appearance", embodies the soul, expresses it and takes shape on its own. A person's own unique face appears, he becomes a person. The personality is called the center of the spirit in the individual (M. Scheler and others), "the embodied face" (P. Florensky and others). This is already a manifestation of spiritual identity, the spiritual hypostasis of human nature. If the body is externally representable, and the soul is the inner world, then the "spirit" presupposes a connection between one's own and the other, "a meeting", "revelation", a message about something else (ultimately - about the transcendental, universal, about the universe, the absolute, "being-in general" ). When perceived by an individual, the “message” finds a response, becomes “co-conscience” and, finally, “conscience” - actually a human, individual state. On the basis of spirituality, an idea of ​​the unity of all that exists, as well as the unity of the human world, appears. Co-existence with the other and with other people is formed into a "joint world" (H. Plesner). The concept of "P. h." includes also sexual certainty. "Man" in many languages ​​is the same as "man". This fact is often cited as an argument in justification of such a form of sexism (oppression of one sex by the other), as phallocracy, that is, "the power of the masculine principle." Phallocracy presupposes the dominance of the male value system and the construction of culture and society on the basis of these values. Traditionally, male values ​​include: rationality in the form of rationality; dualistic thinking; the prevalence of an active, volitional principle; striving for a hierarchy of power; "narcissism" (a state "in which he, loving and protecting himself, hopes to preserve himself"). Feminine values ​​are: prevalence of the sensory-emotional sphere of the soul, the unconsciously impulsive; a sense of their integrity with the world and with other people; a sacred sense of one's physicality. Women's values ​​act as the "shadow" qualities of a man. The woman was identified primarily with the body, with the fleshly principle, and the man - with the spirit, with spirituality. The apologetics of phallocracy reaches the most vivid expression in O. Weininger, who declared: "A woman has no soul, she is not a microcosm, she is not created in the image of God. She is an extramoral being. She is a man's thing and a child's thing. A woman is not a person. If a woman asserts herself personally, shows high intellect and spirituality, then all these qualities are explained by the fact that she is only apparently a woman, and the "masculine principle" prevails in her. " At the present time, when the subject-object division has exhausted itself, has led humanity to a dead end, the feeling of belonging, empathy, addressing to another, unity with nature, ie, "feminine" values, is much more valued. Another extreme appears - the desire to reduce a person to the primordiality of "women of Prague" or an attempt to "erase the floor", considering it as a cultural-historical phenomenon, and not a natural-biological one (postmodernism). The symbols are "castrate" (R. Barth), homosexual (M. Jeannot), hermaphrodite, bisexual. It is unlikely that overcoming sexism should be equated with sexlessness. The human race is a unity of the diverse, it cannot exist and reproduce without the combination of "masculine" and "feminine". "Body - soul - spirit" in their unity make up an abstract P. h., Common to all people at all times. In fact, human nature is transformed and modified in the cultural, historical and social life of people, depends on living conditions, on orientation, value-semantic attitudes, on the ways of co-existence with other people and on the self-identification of individuals. L. A. Myasnikova